Kalpas (Supereon) and Manvantaras (Aeons) (Brahmanda Purana Chapter 6)
1 On hearing the first Pāda (section) the main theme of which is the Prakrti, thus recounted, Kāpeya who was delighted had some doubts. 2-3 After propitiating the Sūta by means of words (and desirous of hearing) another story for that purpose, (he said) — "Hereafter O Sage conversant with the Kalpa, recount Pratisandhi to me. I wish to know this, viz.: the interim period between the two Kalpas i.e. the Kalpa that has passed and the Kalpa that is current. I wish to know the Pratisandhi (the period of transit) between these two. Indeed, you are sufficiently well-versed." 4 On being thus requested by Kāpeya, Sūta, the most excellent among eloquent men, began to narrate the origin of the three worlds entirely. Sūta said : 5 Now I shall describe factually, O men of holy vows, the Kalpa of the past and the Kalpa of the future and the period of transit tha t is between these two. 6 (I shall also describe) O men of holy rites, the different Manvantara s in the Kalpas. The Kalpa that is current now is Varāha—a n auspicious Kalpa. Pratisandhi - The interval period between two Kalpas 7 Understand the intervening transitional stage between this Kalpa and the old (ancient) Kalpa that preceded this and passed away. 8When the previous Kalpa recedes without a Pratisandhi (intermediate period), another Kalpa begins again with Janaloka and others. 9Two (consecutive) Kalpas have a transitional stage separating them mutually. All beings are completely annihilated at the end of a Kalpa. 10a The Period intervening between the end of that Kalpa is called* Pratisandhi. 10b-11 In a Manvantara, the junctions of those periods of time called Yugas are unbroken. The Manvantaras function with interconnections of the Yugas. The previous Kalpas have been recounted briefly in the Prakriyā-pāda. Pūrva-Ardha (former half) and Para-Ardha (latter half) of a Kalpa 12-14 Each Kalpa has a Pūrva-Ardha (former half) and Para-Ardha (latter half). Therefore, when a Kalpa passes by, its latter half is followed by the former half of the next Kalpa. The other Kalpas also will follow suit with their latter halves increased. O Brāhmanas, the Kalpa that is present now is the first among them. It has a Pūrva-Ardha and a Para-Ardha. The second one is called Para. This is the period of sustenance. It is remembered that the period of dissolution is thereafter. The Previous Kalpa 15 Prior to this Kalpa was the ancient Kalpa that had passed by at the end of a thousand sets of four Yugas alongwith the Manvantaras. Devas at the end of the Kalpa 16-18 When the Kalpa comes to a close and the time of universal burning arrives, the Devas moving about in the aerial chariots, the stars, planets and the constellations, the moon, the sun etc.—all these meritorious souls were twenty-eight crores (280 million) in number. Their number in all the fourteen Manvantaras is the same. Therefore their total number in all the Manvantaras together was (14 X 28 =) 392 crores (3.92 billion). 19 Further, in everyone of the Kalpas, the Devas moving about in aerial chariots are remembered to be seventy thousand more. 20 In the fourteen Manvantaras there were the Devas, the Pitrs and the sages imbibing nectar (Amrtapās) in the firmament and heaven. 21 They had their servants (followers), wives and sons. At that time, the Devas in the firmament were beyond the discipline of the Varnas (castes) and the Āśramas (stages in life). 22 Thereafter, when the annihilation of all living beings along with objects approached, all of them became persons of equal position and condition with those that had attained Sāyujya (the salvation of merging with the divinity). 23-25 Thereafter, due to the inevitability of the recurrence of the intellect of the soul the Devas, the residents of the three worlds, become persons identifying with and taking pride in the different positions here. The Lokas (Planets) cont When the time of sustenance was complete, when the Paścimottara (the latter and later period) was imminent, when the annihilation arrived, the enthusiastic Devas in the last days of the Kalpa, partially abandoned their abodes. Thereafter, they became excited and directed their minds towards the Maharloka. 26 (Defective text). They practise Yoga and make use of the great (thing) in the body. All of them abound in purity. They have achieved the mental Siddhi (achievement). 25 The Maharloka was attained by Brāhmanas, Ksattriyas, Vaiśyas and other people born of them, alongwith those residents of Kalpa . 28 After going to Maharloka, the fourteen groups of the Devas become agitated. Thereafter, they directed their mind towards Janaloka. 29 In this order the residents of the Kalpa mutually proceeded for thousands of Yugas according to the reckoning of the Devas. 30 All of them abounded in purity. They have achieved the mental Siddhi (achievement of spiritual powers), the Jana (Loka) was attained by those residents of Kalpa together. 31 After staying there for ten Kalpas, they go to the Satya (Loka ) once again. After going to the world of Brahma (Brahmaloka), they attain a goal from where there is no return. Equal-hood to Brahma 32 Except the over-lordship, they become equal to Brahma. They are equal to Brahma in regard to features and object (of the sense organs) (i.e. Visaya). 33 There they stay with pleasure in the Samyamas (a planet). After attaining bliss from Brahman, they become liberated along with Brahma. The course of Prakriti 34 In view of the inevitability of affairs concerning the course of Prakrti, they remain (bound along) with honour, worship etc. as is produced at the same time. 35 Just as in the case of a sleeping person the faculty of knowledge functions without (clearcut) perceptions (Abuddhipūrvam), so also when they are purified and rendered service, the bliss begins to function. 36 The bliss begins to function by the withholding of differences. These are different in regard to lustrous ones. Along with them their effects and instruments (sense organs) also develop. 37-38 Of those residents of Brahma's region who observe multiplicity and separateness and whose authority has been withdrawn and who abide by their righteous duties. Those Siddhis have similar characteristics. They are of pure souls and are unsullied. In their Prākrta form they are equipped with sense organs but they are stabilised in their own souls. 39 After proclaiming itself (or the soul), the Prakrti is factually observed as different from Purusa and as multifarious and as such it functions. 40 Again when the creation begins to function, Prakrti should be known in its connection with the liberated souls who perceive reality and who are identical with the existent causes. 41 There, those persons attaining salvation do not return by the same path (of Sarhsāra ). There non-existence had been caused once again like that of the blazing flames that had been extinguished. 42 While those noble souls had gone far above the three worlds along with these, the Maharloka is not occupied by them. Living beings at the end of the Kalpa 43 When the burning of Kalpa is imminent, the Gandharvas and others, the Piśācas (vampires), the Brāhmanas and other human beings become their disciples. 44-45 So also the animals and birds, the immobile beings and the reptiles. While those residents of the surface of the earth stand there at that time, the thousand rays that manifest themselves become combined and concentrated into seven rays and each one of the rays becomes a Sun. 46-48. Rising up gradually, they burn the three worlds. The mobile and the immobile beings, the rivers and all the mountains that had already been dried up due to absence of rain are inflamed and afflicted by the suns. Completely burnt by the rays of the suns, they become helpless. The mobile and the immobile beings of the nature of virtue as well as evil get their bodies burned. In the interval between the two Yugas, they get rid of their sins. 49. They are well known and freed from the sunshine by the auspicious rain that has great continuity showering incessantly. Thereafter, those people are joined with other people of similar forms and features. 50 After staying there during the night of Brahma born of the unmanifest one, they become the mental sons of Brahma at the time of subsequent creation. Earth at the end of the Kalpa 51-56 Then, when the residents of the three worlds had become proper or equipped with people, when the worlds had been completely burned down by the seven suns, when the earth had been flooded with rain, when the seas had become desolate, all the waters of the oceans, clouds and the earth move ahead scattered like arrows. They have the name Salila. They followed (one after the other). That flood of water gathered together in abundance. When that vast sheet of water covered the earth, it became known by the name Arnava (sea). This water is called Ambhas because it shone and spread. The water reached everywhere. The root y/Bhā has the sense of Vyāpti (spreading) and Dipti (shining). Since it spread over the entire earth all round within itself, water is remembered as Tanus. The root y/Tan is used in the sense of extension. The root \/Śar i.e. Śr has different meanings. It means "to become shattered or scattered". 57-62 In the vast sheet of water, the waters are not quick in motion (śighrāh) therefore, they are called Nāras. At the end of the thousand Yugas, when the day of Brahma had come to a close, when the night of so much ( = the same) duration had been present within the watery expanse, when the surface of the earth had become lost within that water, when all fires were extinguished, when the wind had become totally calm and motionless, when there had been darkness all round without any light, this (universe) had been presided over by this person. He is Brahma, the lord. He wished again to divide this world. In that vast sheet of water where the mobile and the immobile beings have perished, Brahma becomes a person with thousand (i.e. innumerable) eyes, thousand feet, thousand heads one who has conquered all the sense-organs and one with golden complexion. Narayana in the end of the Kalpa cont. They cite this verse regarding Nārāyana in this connection. "The waters are Nāras. We have heard that they constitute his bodies. They are being filled in. Since he stays therein, he is remembered as Nārāyana . 63 The first Prajāpati (lord of subjects) is a person of good mind. He has a thousand heads, a thousand feet, a thousand eyes, a thousand faces (mouths) and a thousand arms. He performs a thousand acts. He is explained as a person identical with the three Vedas. 64 He has the lustre and colour of the sun. He is the protector of the universe. He is single. He is the first Virāf (cosmic personage). He is Hiranyagarbha of noble soul. He is beyond the Ken of mind. 65 In the beginning of the Kalpa, the Lord abounds in Rajas quality and after becoming Brahma, he brought about the creation of the world. In the end of the Kalpa , he abounds in Tamas, and after becoming Kāla, he devoured it again. 66 It is reported that in the cosmic ocean, Nārāyana with the preponderance of Sattva guna divides himself threefold a nd abides in the three worlds. 67-68 By means of the three (qualities or forms), he creates, devours and sees or protects (the world). In the vast sheet of water, when the mobile and the immobile beings have perished, at the end of a thousand sets of four Yugas, when (the earth) is covered on all sides with water, Brahma named Nārāyana shines himself in the universe. Kala 69 All the subjects of the four types (i.e. Svedaja, Andaja, Udbhijja and Jarāyujd) are covered with Tamas, due to the Śakti of Brahma. In the Maharloka, the great sages see Kāla (God of death) sleeping. 70 At that time the great sages referred to above are Bhrgu and others. The great sages, when the Kalpa comes to a close, are the eight sages, Satya and others. Th e great thing tha t is surrounded by them when they revolve is the Mahat. 72 (1) The root \/Rs the sense of Gaīt(movement). The above name (i.e. Rsi) is derived from that root. (2) Since they move about with their Sattva and since they are great, they are called Maharsis (Great sages). 72 The sleeping Kāla was then seen by those seven great sages, viz. Sattva and others who are stationed in the Maharloka in the previous Kalpa. 73. Thus Brahma continues to function in thousands of nights. The great sages who were brought by him then saw the sleeping Kāla. Conclusion 74 Since, in the beginning of the Kalpa, Brahma evolved fourteen assemblages (worlds) of diverse forms, it is defined as Kalpa. 75 He is the creator of all living beings again and again, in the beginnings of the Kalpas. The great lord is both Vyakta (manifest) and Avyakta (unmanifest). This entire universe is evolved by him. 76 Thus the inter-relation between two Kalpas has been recounted. The present has become the antecedent state in between the two. 77 Everything has been recounted briefly in the previous Kalpa in the manner as it was factually. Now I shall recount the current Kalpa. Understand the same. Source # Chapter 6, Brahmanda Purana, Translated and Annotated by DR. G.V. TAGARE, MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED • DELHI